That both I and you have had to travel and trudge through
this long round is owing to our not discovering, not penetrating four truths. What four?

They are: The Noble Truth of Suffering, The Noble Truth of the
Origin of Suffering, The Noble Truth of the Cessation of Suffering, and the Noble Truth of
the Way Leading to the Cessation of Suffering.

[Digha Nikaya, Sutta 16]

The Dhammacakkappavattana Sutta, the Buddhas teaching on the
Four Noble Truths, has been the main reference that I have used for my practice over the
years. It is the teaching we used in our monastery in Thailand. The Theravada school of
Buddhism regards this sutta as the quintessence of the teaching of the Buddha. This one
sutta contains all that is necessary for understanding Dhamma and for enlightenment.

Though the Dhammacakkappavattana Sutta is considered to be the first
sermon the Buddha gave after his enlightenment, I sometimes like to think that he gave his
first sermon when he met an ascetic on the way to Varanasi. After his enlightenment in
Bodh Gaya, the Buddha thought: "This is such a subtle teaching. I cannot possibly
convey in words what I have discovered so I will not teach. I will just sit under the
Bodhi tree for the rest of my life."

For me this is a very tempting idea, just to go off and live alone
and not have to deal with the problems of society. However, while the Buddha was thinking
this way, Brahma Sahampati, the creator deity in Hinduism, came to the Buddha and
convinced him that he should go and teach. Brahma Sahampati persuaded the Buddha that
there were beings who would understand, beings who had only a little dust in their eyes.
So the Buddhas teaching was aimed toward those with only a little dust in their eyes
- Im sure he did not think it would become a mass, popular movement.

After Brahma Sahampatis visit, the Buddha was on his way from
Bodh Gaya to Varanasi when he met an ascetic who was impressed by his radiant appearance.
The ascetic said, "What is it that you have discovered?" and the Buddha
responded: "I am the perfectly enlightened one, the Arahant, the Buddha."

I like to consider this his first sermon. It was a failure because
the man listening thought the Buddha had been practising too hard and was overestimating
himself. If somebody said those words to us, Im sure we would react similarly. What
would you do if I said, "I am the perfectly enlightened one"?

Actually, the Buddhas statement was a very accurate, precise
teaching. It is the perfect teaching, but people cannot understand it. They tend to
misunderstand and to think it comes from an ego because people are always interpreting
everything from their egos. "I am the perfectly enlightened one" may sound like
an egotistical statement, but isnt it really purely transcendent? That statement:
"I am the Buddha, the perfectly enlightened one" is interesting to contemplate
because it connects the use of "I am" with superlative attainments or
realisations. In any case, the result of the Buddhas first teaching was that the
listener could not understand it and walked away.

Later, the Buddha met his five former companions in the Deer Park in
Varanasi. All five were very sincerely dedicated to strict asceticism. They had been
disillusioned with the Buddha earlier because they thought he had become insincere in his
practice. This was because the Buddha, before he was enlightened, had begun to realise
that strict asceticism was in no way conducive towards an enlightened state so he was no
longer practising in that way. These five friends thought he was taking it easy: maybe
they saw him eating milk rice, which would perhaps be comparable to eating ice cream these
days. If you are an ascetic and you see a monk eating ice cream, you might lose your faith
in him because you think that monks should be eating nettle soup. If you really loved
asceticism and you saw me eating a dish of ice cream, you would have no faith in Ajahn
Sumedho anymore. That is the way the human mind works; we tend to admire impressive feats
of self-torture and denial. When they lost faith in him, these five friends or disciples
left the Buddha - which gave him the chance to sit under the Bodhi tree and be
enlightened.

Then, when they met the Buddha again in the Deer Park in Varanasi,
the five thought at first, We know what hes like. Lets just not
bother about him. But as he came near, they all felt that there was something
special about him. They stood up to make a place for him to sit down and he delivered his
sermon on the Four Noble Truths.

This time, instead of saying I am the enlightened one,
he said: There is suffering. There is the origin of suffering. There is the
cessation of suffering. There is the path out of suffering. Presented in this way,
his teaching requires no acceptance or denial. If he had said I am the
all-enlightened one, we would be forced to either agree or disagree - or just be
bewildered. We wouldnt quite know how to look at that statement. However, by saying:
There is suffering, there is a cause, there is an end to suffering, and there is a
way out of suffering, he offered something for reflection: What do you mean by
this? What do you mean by suffering, its origin, cessation and the path?

So we start contemplating it, thinking about it. With the statement:
I am the all-enlightened one, we might just argue about it. Is he really
enlightened?....I dont think so. We would just argue; we are not
ready for a teaching that is so direct. Obviously, the Buddhas first sermon was to
somebody who still had a lot of dust in his eyes and it failed. So on the second occasion,
he gave the teaching of the Four Noble Truths.

Now the Four Noble Truths are: there is suffering; there is a cause
or origin of suffering; there is a end of suffering; and there is path out of suffering
which is the Eightfold Path. Each of these Truths has three aspects so all together there
are twelve insights. In the Theravada school, an arahant, a perfected one, is one who has
seen clearly the Four Noble Truths with their three aspects and twelve insights.
Arahant means a human being who understands the truth; it is applied mainly to
the teaching of the Four Noble Truths.

For the First Noble Truth, There is suffering is the
first insight. What is that insight? We dont need to make it into anything grand; it
is just the recognition: There is suffering. That is a basic insight. The
ignorant person says, Im suffering. I dont want to suffer. I meditate
and I go on retreats to get out of suffering, but Im still suffering and I
dont want to suffer.... How can I get out of suffering? What can I do to get rid of
it? But that is not the First Noble Truth; it is not: I am suffering and I
want to end it. The insight is, There is suffering.

Now you are looking at the pain or the anguish you feel - not from
the perspective of Its mine but as a reflection:

There is this suffering, this dukkha. It is coming from
the reflective position of Buddha seeing the Dhamma. The insight is simply the
acknowledgment that there is this suffering without making it personal. That
acknowledgment is an important insight; just looking at mental anguish or physical pain
and seeing it as dukkha rather than as personal misery - just seeing it as dukkha and not
reacting to it in a habitual way.

The second insight of the First Noble Truth is:

Suffering should be understood. The second insight or
aspect of each of the Noble Truths has the word should in it: It should
be understood. The second insight then, is that dukkha is something to understand.
One should understand dukkha, not just try to get rid of it.

We can look at the word understanding as standing
under. It is a common enough word but, in Pali, understanding means to
really accept the suffering, stand under or embrace it rather than just react to it. With
any form of suffering - physical or mental - we usually just react, but with understanding
we can really look at suffering; really accept it, really hold it and embrace it. So that
is the second aspect, We should understand suffering.

The third aspect of the First Noble Truth is: Suffering has
been understood. When you have actually practised with suffering - looking at it,
accepting it, knowing it and letting it be the way it is - then there is the third aspect,
Suffering has been understood, or Dukkha has been understood. So
these are the three aspects of the First Noble Truth: There is dukkha;
It is to be understood; and, It has been understood.

This is the pattern for the three aspects of each Noble Truth. There
is the statement, then the prescription and then the result of having practised. One can
also see it in terms of the Pali words pariyatti, patipatti and pativedha.
Pariyatti is the theory or the statement, There is suffering. Patipatti is the
practice - actually practising with it; and pativedha is the result of the practice. This
is what we call a reflective pattern; you are actually developing your mind in a very
reflective way. A Buddha mind is a reflective mind that knows things as they are.

We use these Four Noble Truths for our development. We apply them to
ordinary things in our lives, to ordinary attachments and obsessions of the mind. With
these truths, we can investigate our attachments in order to have the insights. Through
the Third Noble Truth, we can realise cessation, the end of suffering, and practise the
Eightfold Path until there is understanding. When the Eightfold Path has been fully
developed, one is an arahant, one has made it. Even though this sounds complicated - four
truths, three aspects, twelve insights - it is quite simple. It is a tool for us to use to
help us understand suffering and non-suffering.

Within the Buddhist world, there are not many Buddhists who use the
Four Noble Truths anymore, even in Thailand. People say, Oh yes, the Four Noble
Truths - beginners stuff. Then they might use all kinds of vipassana
techniques and become really obsessed with the sixteen stages before they get to the Noble
Truths. I find it quite boggling that in the Buddhist world the really profound teaching
has been dismissed as primitive Buddhism: Thats for the little kids, the
beginners. The advanced course is.... They go into complicated theories and ideas -
forgetting the most profound teaching.

The Four Noble Truths are a lifetimes reflection. It is not
just a matter of realising the Four Noble Truths, the three aspects, and twelve stages and
becoming an arahant on one retreat - and then going onto something advanced. The
Four Noble Truths are not easy like that. They require an ongoing attitude of vigilance
and they provide the context for a lifetime of examination